Commentary — decoded
Jīva Gosvāmī
s1avataranika
uttaratas tu tayor anugatau doṣāntaram ity āha yad ubhe iti |
uttarataḥ tubut later on — further ahead in the text ablative/adverb of place-in-text; tu marks a contrastआगे के प्रसंग में तो
tayoḥof those two — of jñāna and vairāgya gen. dualउन दोनों का
anugatauwhen the two are made to follow along, i.e. when they accompany devotion loc. absolute — 'in the case of their following'अनुसरण होने पर
doṣāntaramthere is a different fault, a further defect nom. sg.एक और दोष
itiwith this thought quotativeऐसा
āhahe (Rūpa) says 3rd sg.कहते हैं
yad ubhe itiin the words beginning 'yad ubhe' pratīka — naming the verse being introduced'यद् उभे' इस पद से
uttarataḥ tu — but further on; tayoḥ anugatau — when those two accompany [bhakti]; doṣāntaram — there is another fault; iti āha — thinking this he says; yad ubhe iti — the verse 'yad ubhe'.
uttarataḥ tu — आगे के पाठ में तो; tayoḥ — उन दोनों का; anugatau — अनुसरण होने पर; doṣāntaram — एक और दोष; iti — ऐसा; āha — कहते हैं; yad ubhe iti — 'यद् उभे' इस पद से।
Jīva sets up the verse. Earlier the concern was one thing; but further on, a different fault appears — namely, what goes wrong when knowledge and renunciation are allowed to tag along with devotion. To flag that fault, Rūpa speaks the verse beginning 'yad ubhe.'
आगे के प्रसंग में उन दोनों का अनुसरण होने पर एक और दोष होता है — यह बात (आचार्य) 'यद् उभे' इस श्लोक से कहते हैं।
s2gloss
kāṭhinya-hetutvaṁ ca nānā-vāda-nirasana-pūrvaka-tattva-vicārasya duḥkha-sahanābhyāsa-pūrvaka-vairāgyasya ca rukṣa-svarūpatvāt |
kāṭhinya-hetutvaṁ caand as for their being a cause of hardness nom. sg., topic; ca = 'and, moreover'और उनका कठोरता का हेतु होना
nānā-vāda-nirasana-pūrvaka-tattva-vicārasyaof the investigation of truth that proceeds by first refuting the many rival doctrines gen. — 'of jñāna, here spelled out'नाना वादों के खण्डनपूर्वक होने वाले तत्त्व-विचार का
duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya caand of renunciation that proceeds by first practicing the endurance of pain gen. — 'of vairāgya, spelled out'; ca joins the pairऔर दुःख सहने के अभ्यासपूर्वक होने वाले वैराग्य का
rukṣa-svarūpatvātbecause their very nature is dry, harsh abl. of cause — 'because…'रूखा स्वरूप होने के कारण
kāṭhinya-hetutvaṁ ca — and their being a cause of hardness; nānā-vāda-nirasana-pūrvaka-tattva-vicārasya — of truth-inquiry that first refutes rival views; duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya ca — and of renunciation that first drills endurance of pain; rukṣa-svarūpatvāt — because their nature is dry.
kāṭhinya-hetutvaṁ ca — और (उनका) कठोरता का हेतु होना; nānā-vāda-nirasana-pūrvaka-tattva-vicārasya — नाना वादों के खण्डनपूर्वक तत्त्व-विचार का; duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya ca — और दुःख सहने के अभ्यासपूर्वक वैराग्य का; rukṣa-svarūpatvāt — रूखा स्वरूप होने के कारण।
Why do these two harden the heart? Jīva spells out what each really involves. 'Knowledge' means an inquiry into truth that works by first knocking down all the competing philosophies. 'Renunciation' means a detachment built by first training yourself to bear pain. Both, by their very makeup, are dry and harsh — and that dryness is what hardens the heart.
और उनका कठोरता का हेतु होना इसलिए है क्योंकि नाना वादों के खण्डनपूर्वक किया जाने वाला तत्त्व-विचार तथा दुःख सहने के अभ्यासपूर्वक होने वाला वैराग्य — दोनों का स्वरूप रूखा है।
s3objection
tarhi sahāyaṁ vinottarottara-bhakti-praveśaḥ kathaṁ syāt ? tatrāha bhaktīti |
tarhithen — if that is so inferential particle opening the doubtतो फिर
sahāyaṁ vināwithout a helper — with no aid from knowledge and renunciation vinā governs the accusative — 'without'सहायक के बिना
uttarottara-bhakti-praveśaḥentry into the successively higher stages of devotion nom. sg. subjectउत्तरोत्तर भक्ति में प्रवेश
kathaṁ syāthow could it happen? optative in a questionकैसे होगा
tatra āhato that he replies 'on that point'उस विषय में कहते हैं
bhaktītiin the word 'bhakti…' (the second half of the verse) pratīka'भक्तिः' इस पद से
tarhi — then; sahāyaṁ vinā — without a helper; uttarottara-bhakti-praveśaḥ — entry into ever-higher devotion; kathaṁ syāt — how could it be?; tatra āha — to that he says; bhaktīti — 'bhakti…'.
tarhi — तो फिर; sahāyaṁ vinā — सहायक के बिना; uttarottara-bhakti-praveśaḥ — उत्तरोत्तर भक्ति में प्रवेश; kathaṁ syāt — कैसे होगा; tatra āha — उस पर कहते हैं; bhaktīti — 'भक्तिः' इस पद से।
An objection follows. If knowledge and renunciation are ruled out as harmful, then what will help you climb from one stage of devotion to the next? Without any aid at all, how does progress happen? To answer, Rūpa gives the second line, starting with the word 'bhakti.'
तो फिर सहायक के बिना उत्तरोत्तर भक्ति में प्रवेश कैसे होगा? इस पर (आचार्य) 'भक्तिः' इस पद से कहते हैं।
s4reply
tasya bhakti-praveśasya hetur bhaktir īritā |
tasya bhakti-praveśasyaof that entry into devotion gen. — 'of…'उस भक्ति-प्रवेश का
hetuḥthe cause nom. sg. predicateहेतु
bhaktiḥis bhakti itself nom. sg. subjectभक्ति
īritāis declared [in the verse] past pass. part.कही गई है
tasya bhakti-praveśasya — of that entry into devotion; hetuḥ — the cause; bhaktiḥ — is bhakti; īritā — is declared.
tasya bhakti-praveśasya — उस भक्ति-प्रवेश का; hetuḥ — हेतु; bhaktiḥ — भक्ति; īritā — कही गई है।
Here is the answer. The cause of entering into devotion is devotion itself. That is what the verse declares. The helper you need is not knowledge or renunciation, but bhakti.
उस भक्ति-प्रवेश का हेतु भक्ति ही कही गई है।
s5gloss
uttarottara-bhakti-praveśasya hetuḥ pūrva-pūrva-bhaktir evety arthaḥ |
uttarottara-bhakti-praveśasyaof entry into each successively higher stage of devotion gen. — 'of…'उत्तरोत्तर भक्ति-प्रवेश का
hetuḥthe cause nom. sg. predicateहेतु
pūrva-pūrva-bhaktiḥ evais precisely the earlier and earlier devotion — the preceding stage alone eva = 'alone, precisely'पूर्व-पूर्व की भक्ति ही
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
uttarottara-bhakti-praveśasya — of entry into ever-higher devotion; hetuḥ — the cause; pūrva-pūrva-bhaktiḥ eva — the earlier stage of devotion alone; iti arthaḥ — that is the meaning.
uttarottara-bhakti-praveśasya — उत्तरोत्तर भक्ति-प्रवेश का; hetuḥ — हेतु; pūrva-pūrva-bhaktiḥ eva — पूर्व-पूर्व की भक्ति ही; iti arthaḥ — ऐसा अर्थ है।
Jīva makes the point exact. What carries you into each higher stage of devotion is nothing but the stage of devotion that came just before. The earlier bhakti is itself the cause of the later bhakti. That is the meaning.
उत्तरोत्तर भक्ति में प्रवेश का हेतु पूर्व-पूर्व की भक्ति ही है — ऐसा अर्थ है।
s6objection
nanu bhaktir api tat-tad-āyāsa-sādhyatvāt kāṭhinye hetuḥ syāt tatrāha sukumāra-svabhāveyam iti śrī-bhagavan-madhura-rūpa-guṇādi-bhāvanā-mayatvād iti |
nanubut surely — a fresh doubt particle opening an objectionयदि कहो
bhaktiḥ apieven bhakti itself api = 'even'भक्ति भी
tat-tad-āyāsa-sādhyatvātbecause it is accomplished only through this and that exertion abl. of cause — 'because…'उन-उन परिश्रमों से सिद्ध होने के कारण
kāṭhinye hetuḥ syātmight be a cause of hardness too optative — the feared conclusionकठोरता में हेतु हो सकती है
tatra āhato that he replies 'on that point'उस पर कहते हैं
sukumāra-svabhāveyam itiin the words 'sukumāra-svabhāvā iyam' — 'this one is tender by nature' pratīka'सुकुमार-स्वभावा इयम्' इस पद से
śrī-bhagavat-madhura-rūpa-guṇādi-bhāvanā-mayatvāt itiexplaining: because it consists wholly of loving contemplation of the Lord's sweet form, qualities, and the rest abl. of cause — 'because…'श्रीभगवान् के मधुर रूप, गुण आदि की भावना से युक्त होने के कारण — यह (कहकर)
nanu — but surely; bhaktiḥ api — even bhakti; tat-tad-āyāsa-sādhyatvāt — because it is achieved by various exertions; kāṭhinye hetuḥ syāt — might cause hardness; tatra āha — to that he says; sukumāra-svabhāvā iyam iti — 'this one is tender by nature'; śrī-bhagavat-madhura-rūpa-guṇādi-bhāvanā-mayatvāt — because it consists of contemplating the Lord's sweet form and qualities.
nanu — यदि कहो; bhaktiḥ api — भक्ति भी; tat-tad-āyāsa-sādhyatvāt — उन-उन परिश्रमों से सिद्ध होने के कारण; kāṭhinye hetuḥ syāt — कठोरता में हेतु हो सकती है; tatra āha — उस पर कहते हैं; sukumāra-svabhāveyam iti — 'सुकुमार-स्वभावा इयम्' इस पद से; śrī-bhagavat-madhura-rūpa-guṇādi-bhāvanā-mayatvāt iti — श्रीभगवान् के मधुर रूप-गुण आदि की भावना से युक्त होने के कारण।
Another objection. Bhakti too takes effort — this practice and that practice all cost exertion. So shouldn't bhakti also harden the heart? Rūpa answers with the phrase 'this one is tender by nature.' The reason: bhakti is made entirely of dwelling lovingly on the Lord's sweet form, qualities, and so on. Because its very substance is that sweetness, its effort never turns dry.
यदि कहो कि भक्ति भी उन-उन परिश्रमों से सिद्ध होने के कारण कठोरता की हेतु हो सकती है, तो इस पर 'सुकुमार-स्वभावा इयम्' इस पद से कहते हैं — क्योंकि वह श्रीभगवान् के मधुर रूप, गुण आदि की भावना से युक्त है।
s7conclusion
tasmād bhagavati nija-cittasya sārdratāṁ kartum icchunā bhaktir eva kāryeti bhāvaḥ |
tasmāttherefore abl. — drawing the conclusionइसलिए
bhagavatitoward the Lord loc. — 'in / toward'भगवान् में
nija-cittasyaof one's own heart gen. — 'of…'अपने चित्त का
sārdratāṁ kartumin order to make it moist — soft and tender infinitive of purpose — 'in order to…'आर्द्रता (कोमलता) उत्पन्न करने के लिए
icchunāby one who wishes instr. of agent — 'by…'इच्छा करने वाले के द्वारा
bhaktiḥ eva kāryāit is bhakti alone that must be practiced gerundive; eva = 'alone'भक्ति ही करनी चाहिए
iti bhāvaḥsuch is the purport closing formulaयह भाव है
tasmāt — therefore; bhagavati — toward the Lord; nija-cittasya sārdratāṁ kartum — to make one's own heart moist; icchunā — by one who wishes; bhaktiḥ eva kāryā — bhakti alone should be done; iti bhāvaḥ — such is the purport.
tasmāt — इसलिए; bhagavati — भगवान् में; nija-cittasya — अपने चित्त का; sārdratāṁ kartum — आर्द्रता उत्पन्न करने के लिए; icchunā — इच्छा करने वाले के द्वारा; bhaktiḥ eva kāryā — भक्ति ही करनी चाहिए; iti bhāvaḥ — यह भाव है।
So here is the upshot. If someone wants to make his own heart moist and tender toward the Lord, then bhakti alone is what he must practice — not knowledge or renunciation, which only dry the heart out. That is Jīva's concluding sense.
इसलिए भगवान् में अपने चित्त की आर्द्रता (कोमलता) उत्पन्न करने की इच्छा रखने वाले को भक्ति ही करनी चाहिए — यह भाव है।
s8avataranika
prādhānyena ca tathoktaṁ śrī-prahlādena—
prādhānyena caand by way of its being the chief means — bhakti as primary, not auxiliary instr. — 'as the main thing'; ca = 'and'और प्रधान रूप से
tathā uktaṁit has been said in just this way past pass. part.वैसा ही कहा गया है
śrī-prahlādenaby Śrī Prahlāda instr. of agent — 'by…'श्रीप्रह्लाद के द्वारा
prādhānyena ca — and as the primary means; tathā uktaṁ — it is said thus; śrī-prahlādena — by Śrī Prahlāda.
prādhānyena ca — और प्रधान रूप से; tathā uktaṁ — वैसा ही कहा गया है; śrī-prahlādena — श्रीप्रह्लाद के द्वारा।
Jīva now brings scriptural backing. This very point — that bhakti stands as the chief, primary means — was stated in the same way by Śrī Prahlāda, in the verses that follow.
और प्रधान रूप से श्रीप्रह्लाद ने भी ऐसा ही कहा है—
s9citation
naite guṇā na guṇino mahad-ādayo ye sarve manaḥ-prabhṛtayaḥ saha-deva-martyāḥ | ādy-antavanta urugāya vidanti hi tvām evaṁ vimṛśya sudhiyo viramanti śabdāt ||
na ete guṇāḥneither these material qualities (the three guṇas) nom. pl.; na = negationन ये गुण
na guṇinaḥnor those who possess the qualities nom. pl.और न गुणवान् पुरुष
mahad-ādayaḥ yethe ones beginning with the mahat-tattva — the cosmic principles nom. pl. relativeजो महत्तत्त्व आदि हैं
sarve manaḥ-prabhṛtayaḥall of them starting with the mind nom. pl.मन आदि सब
saha-deva-martyāḥtogether with the gods and mortals nom. pl.देवताओं और मनुष्यों सहित
ādy-anta-vantaḥhaving a beginning and an end nom. pl. — they are finiteआदि और अन्त वाले (सीमित) हैं
urugāyaO widely-praised one (the Lord) vocativeहे उरुगाय (बहुकीर्ति भगवन्)
vidanti hi tvāmfor none of them can know You hi = 'for'; the point of the negationsआपको (कोई) नहीं जानते — यही सब निषेधों का तात्पर्य है
evaṁ vimṛśyahaving reflected in this way absolutive — 'once one weighs this'ऐसा विचार करके
su-dhiyaḥthe truly wise nom. pl. subjectबुद्धिमान् लोग
viramanti śabdātturn away from mere words — from empty verbal doctrine abl. — 'from…'शब्द (वेद-वाद के विवाद) से विरत हो जाते हैं
na ete guṇāḥ na guṇinaḥ — neither the qualities nor their possessors; mahad-ādayaḥ ye sarve manaḥ-prabhṛtayaḥ saha-deva-martyāḥ — all those from the mahat down through mind, with gods and mortals; ādy-anta-vantaḥ — being finite; urugāya — O much-praised Lord; hi tvām vidanti — [none of them] can know You; evaṁ vimṛśya — reflecting thus; su-dhiyaḥ — the wise; viramanti śabdāt — desist from mere words.
na ete guṇāḥ — न ये गुण; na guṇinaḥ — और न गुणवान्; mahad-ādayaḥ ye — जो महत्तत्त्व आदि हैं; sarve manaḥ-prabhṛtayaḥ — मन आदि सब; saha-deva-martyāḥ — देवताओं-मनुष्यों सहित; ādy-anta-vantaḥ — आदि-अन्त वाले हैं; urugāya — हे उरुगाय; vidanti hi tvām — आपको (कोई) नहीं जानते; evaṁ vimṛśya — ऐसा विचार करके; su-dhiyaḥ — बुद्धिमान् लोग; viramanti śabdāt — शब्द से विरत हो जाते हैं।
Prahlāda's first verse. Not the material qualities, not the beings made of them — not the mahat-tattva, not the mind and the rest, not gods, not mortals — none of these can know You, because they all have a beginning and an end. Weighing this, the truly wise stop relying on mere verbal knowledge. The verse thus shows the limits of jñāna: intellectual analysis cannot reach the Lord.
न ये गुण, न गुणवान् पुरुष, न जो महत्तत्त्व आदि हैं, न मन आदि सब, न देवताओं और मनुष्यों सहित कोई — ये सब आदि-अन्त वाले (सीमित) हैं; हे उरुगाय, ये आपको नहीं जानते। ऐसा विचार करके बुद्धिमान् लोग शब्द (वेद-वाद के विवाद) से विरत हो जाते हैं।
Why cited: Adduced to show that dry philosophical knowledge (jñāna) cannot reach the Lord, so the wise turn from it.
क्यों उद्धृत: यह श्लोक इसलिए उद्धृत है कि रूखा दार्शनिक ज्ञान भगवान् तक नहीं पहुँच सकता, अतः बुद्धिमान् उससे विरत हो जाते हैं।
s10citation
tat te’rhattama namaḥ-stuti-karma-pūjāḥ karma-smṛtiś caraṇayoḥ śravaṇaṁ kathāyām | saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ bhaktiṁ janaḥ paramahaṁsa-gatau labheta ||
tattherefore conjunction drawing the conclusion from the previous verseइसलिए
teto You dativeआपके लिए
arhattamaO most worthy of worship vocative superlativeहे परम पूज्य
namaḥ-stuti-karma-pūjāḥbowing, praising, service, and worship nom. pl. — the acts listedनमस्कार, स्तुति, सेवाकर्म और पूजा
karma-smṛtiḥand remembering [Your] deeds nom. sg.कर्मों का स्मरण
caraṇayoḥ śravaṇaṁ kathāyāmand hearing about Your two feet in the sacred tellings loc. — 'in the narrations'चरणों का सेवन तथा कथाओं में श्रवण
saṁsevayāby wholehearted service instr. — 'by means of…'सम्यक् सेवा के द्वारा
tvayiunto You loc. — 'in / toward You'आप में
vinā itithe word 'without' — i.e. done without anything else quoting the word vinā, unpacked below in s13'विना' — ऐसा (कहकर)
ṣaḍ-aṅgayāby this six-limbed [devotion] instr. fem. — 'by the six-part practice'इस छह अंगों वाली (भक्ति) के द्वारा
kiṁ … na labhetawould a person not surely attain — a rhetorical 'of course he would' kim + optative = rhetorical questionक्या नहीं प्राप्त करेगा? (अवश्य करेगा)
bhaktiṁ janaḥdevotion — [would not] a person [attain] acc. object; nom. subjectभक्ति को मनुष्य
paramahaṁsa-gatauin You who are the goal of the topmost renunciants (paramahaṁsas) loc. — describing 'You'परमहंसों की गति स्वरूप (आप) में
tat — therefore; arhattama — O most worthy; te namaḥ-stuti-karma-pūjāḥ karma-smṛtiḥ caraṇayoḥ śravaṇaṁ kathāyām — bowing, praise, service, worship, remembering deeds, hearing of Your feet in the tellings; saṁsevayā tvayi vinā iti — with devoted service unto You, and 'without' [anything else]; ṣaḍ-aṅgayā — by this six-limbed devotion; kiṁ janaḥ bhaktiṁ na labheta — would not a person attain devotion; paramahaṁsa-gatau — in You, the goal of the paramahaṁsas?
tat — इसलिए; te — आपके लिए; arhattama — हे परम पूज्य; namaḥ-stuti-karma-pūjāḥ — नमस्कार, स्तुति, सेवाकर्म, पूजा; karma-smṛtiḥ — कर्मों का स्मरण; caraṇayoḥ śravaṇaṁ kathāyām — चरणों का सेवन, कथाओं में श्रवण; saṁsevayā — सम्यक् सेवा के द्वारा; tvayi — आप में; vinā iti — 'विना' ऐसा; ṣaḍ-aṅgayā — छह अंगों वाली भक्ति से; kiṁ … na labheta — क्या नहीं प्राप्त करेगा; bhaktiṁ janaḥ — भक्ति को मनुष्य; paramahaṁsa-gatau — परमहंसों की गति स्वरूप आप में।
Prahlāda's second verse. O most worthy of worship, by six things — bowing to You, praising You, serving You, worshiping You, remembering Your deeds, and hearing about Your feet in the sacred stories — all offered in wholehearted service to You and to nothing else, would a person not surely attain devotion to You, the goal of the greatest renunciants? The 'without' matters: this six-limbed bhakti needs no outside help. The verse thus shows bhakti standing on its own as the means.
हे परम पूज्य, आपके लिए नमस्कार, स्तुति, सेवाकर्म, पूजा, कर्मों का स्मरण, चरणों का सेवन, कथाओं में श्रवण और आप में सम्यक् सेवा — इन छह अंगों वाली भक्ति से क्या मनुष्य परमहंसों की गति स्वरूप आप में भक्ति को नहीं प्राप्त करेगा? (अवश्य प्राप्त करेगा।)
Why cited: Adduced to show that a self-standing six-limbed bhakti, needing nothing else, is itself the means to attain the Lord.
क्यों उद्धृत: यह श्लोक इसलिए उद्धृत है कि छह अंगों वाली स्वतन्त्र भक्ति, जिसे किसी और की अपेक्षा नहीं, स्वयं ही भगवान् की प्राप्ति का साधन है।
s11gloss
atra karma paricaryā, karma-smṛtiḥ līlā-smaraṇaṁ |
atrahere — in Prahlāda's verse 'in this text'यहाँ (इस श्लोक में)
karma paricaryā'karma' means personal service, attending on the Lord gloss of the word karma'कर्म' का अर्थ परिचर्या (सेवा)
karma-smṛtiḥ līlā-smaraṇaṁ'karma-smṛti' means remembering the Lord's pastimes (līlā) gloss of the compound'कर्म-स्मृति' का अर्थ लीला-स्मरण
atra — here; karma — paricaryā (service); karma-smṛtiḥ — līlā-smaraṇaṁ (remembering the pastimes).
atra — यहाँ; karma paricaryā — 'कर्म' अर्थात् परिचर्या; karma-smṛtiḥ līlā-smaraṇaṁ — 'कर्म-स्मृति' अर्थात् लीला-स्मरण।
Jīva glosses two words in the quotation. In Prahlāda's verse, 'karma' does not mean ritual work — it means personal service, waiting on the Lord. And 'karma-smṛti' means calling His pastimes to mind. He fixes the sense so the six limbs are read correctly.
यहाँ 'कर्म' का अर्थ है परिचर्या (सेवा), और 'कर्म-स्मृति' का अर्थ है लीला-स्मरण।
s12gloss
caraṇayor iti bhakti-vyañjakaṁ tac ca ṣaṭsv apy anvitam |
caraṇayoḥ itithe word 'of the two feet' pratīka — quoting caraṇayoḥ'चरणयोः' यह पद
bhakti-vyañjakaṁis what signals that all this is devotion — it flags the bhakti character nom. sg. — 'the indicator of bhakti'भक्ति का सूचक है
tat caand that [word] ca = 'and'और वह
ṣaṭsu api anvitamis to be construed with all six [limbs] alike loc. pl.; api = 'even, all'छहों में अन्वित (लागू) होता है
caraṇayoḥ iti — the word 'of the feet'; bhakti-vyañjakaṁ — is the marker of devotion; tat ca — and it; ṣaṭsu api anvitam — is connected with all six.
caraṇayoḥ iti — 'चरणयोः' यह पद; bhakti-vyañjakaṁ — भक्ति का सूचक; tat ca — और वह; ṣaṭsu api anvitam — छहों में अन्वित होता है।
One more word-note. The phrase 'of Your two feet' is the tell-tale that turns these acts into devotion — it marks them as directed to the Lord. And that phrase should be carried across all six limbs, not just the one it sits next to. So every one of the six is 'of Your feet': service of the feet, remembrance of the feet, and so on.
'चरणयोः' यह पद भक्ति का सूचक है, और वह छहों (अंगों) में अन्वित होता है।
s13conclusion
tathā saṁsevayā vineti vairāgyādikam api nādṛtam ||
tathālikewise 'in the same vein'इसी प्रकार
saṁsevayā vinā itiby the words 'saṁsevayā vinā' — 'by service, without [anything else]' pratīka'संसेवया विना' इस पद से
vairāgyādikam apieven renunciation and the like nom. sg.; api = 'even'वैराग्य आदि भी
na ādṛtamis not honored — is set aside as not needed past pass. part. with naआदृत नहीं किया गया (अपेक्षित नहीं)
tathā — likewise; saṁsevayā vinā iti — by the phrase 'with service, without [else]'; vairāgyādikam api — even renunciation and the rest; na ādṛtam — is not accepted.
tathā — इसी प्रकार; saṁsevayā vinā iti — 'संसेवया विना' इस पद से; vairāgyādikam api — वैराग्य आदि भी; na ādṛtam — आदृत नहीं किया गया।
Jīva closes on the word 'without.' Prahlāda says the six-limbed service is offered 'without' anything else. By that word, even renunciation and its kind are set aside — they are not treated as required. Bhakti alone is honored as the means. This seals the verse's point: devotion stands on its own.
इसी प्रकार 'संसेवया विना' (सम्यक् सेवा के बिना) इस पद से यह सूचित होता है कि वैराग्य आदि का भी आदर नहीं किया गया।
Mukunda-dāsa Gosvāmī
s1avataranika
atra hetum āha yad ubhe ity ardhakam |
atrahere — at this point in the text 'now'
hetum āhahe (Rūpa) states the reason acc. object + 3rd sg. verb
yad ubhe iti ardhakamin the half-verse beginning 'yad ubhe' 'the first half (ardha) of the verse'
atra — here; hetum āha — he states the reason; yad ubhe iti ardhakam — the half-verse 'yad ubhe'.
Mukunda opens differently. He reads the first half-verse, 'yad ubhe,' as stating a reason. Where Jīva framed it as a new fault, Mukunda simply says: here Rūpa gives the cause of hardness of heart.
s2gloss
dvāra-bhaktīṣad-aucityāt prāya iti |
dvāra-bhakti-īṣat-aucityātbecause devotion done merely as a gateway is only slightly fitting — such gateway-devotion has just a little propriety abl. of cause — 'because…'
prāya itihence the word 'prāyaḥ' (for the most part) pratīka — explaining why the verse says 'usually'
dvāra-bhakti-īṣat-aucityāt — because gateway-devotion has slight propriety; prāya iti — hence 'for the most part'.
Mukunda explains the word 'prāyaḥ' — 'for the most part.' Why does the verse hedge? Because knowledge and renunciation, when used only as a doorway toward devotion, do carry a small measure of fitness. That slight legitimacy is exactly why the verse says knowledge and renunciation harden the heart 'usually,' not always.
s3reply
tarhi sahāyaṁ vinottara-bhakti-praveśaḥ kathaṁ syāt ? tatrāha bhaktir īriteti bhaktir aṅga-viṁśati-rūpā |
tarhithen — if the two are ruled out inferential particle
sahāyaṁ vināwithout a helper vinā + acc. — 'without'
uttara-bhakti-praveśaḥentry into higher devotion nom. sg. subject
kathaṁ syāthow could it happen? optative question
tatra āhato that he replies 'on that point'
bhaktir īritā itiwith the words 'bhaktir īritā' — 'bhakti is declared [the cause]' pratīka
bhaktiḥ aṅga-viṁśati-rūpāhere 'bhakti' means the devotion made of twenty limbs nom. sg. — Mukunda's distinctive gloss
tarhi sahāyaṁ vinā — then without a helper; uttara-bhakti-praveśaḥ kathaṁ syāt — how would entry into higher devotion occur?; tatra āha — to that he says; bhaktir īritā iti — 'bhakti is declared'; bhaktiḥ aṅga-viṁśati-rūpā — bhakti in the form of twenty limbs.
Mukunda takes the objection and answers it, but with his own reading. If the two helpers are gone, how does one enter higher devotion? By the phrase 'bhakti is declared [the cause].' And here Mukunda specifies: this 'bhakti' is the devotion consisting of twenty limbs. This is where he parts from Jīva — he reads the two 'bhaktis' as two definite sets of limbs, not simply as earlier-and-later stages.
s4gloss
tad-dhetuś catvāriṁśad-aṅga-bhakti-praveśasya hetuḥ |
tad-dhetuḥ'the cause of that' means nom. sg. — glossing the verse-word tad-dhetu
catvāriṁśat-aṅga-bhakti-praveśasyaof entry into the devotion of forty limbs gen. — 'of…'
hetuḥthe cause nom. sg. predicate
tad-dhetuḥ — 'the cause of that'; catvāriṁśat-aṅga-bhakti-praveśasya — of entry into forty-limbed devotion; hetuḥ — the cause.
Mukunda completes his reading of 'tad-dhetu,' 'the cause of that.' The twenty-limbed bhakti is the cause of entering into the forty-limbed bhakti. So on his scheme the verse names two graded bodies of practice: the twenty limbs lead into the forty. That is the specific mapping he gives to 'this bhakti is the cause of that.'
s5gloss
īritāsyās tatrety atroktau |
īritā'is declared' means — glossing the verse-word īritā
asyāḥof this [bhakti] gen. sg. fem.
tatra iti atra uktauin its being stated 'there' — i.e. in the passage 'tatra' (the earlier place where these limbs were set out) loc. — 'in the statement at that place'
īritā — is declared; asyāḥ — of this [bhakti]; tatra iti atra uktau — in the statement 'there' at that place.
Mukunda glosses 'īritā,' 'is declared.' He ties it to where this bhakti was already laid out — the earlier passage referred to by 'tatra,' 'there.' So 'declared' means: this bhakti has been spelled out in that prior place. The word points back to the established list of limbs.
s6gloss
sukumārau viṣayaudāsye jāgarūko’pi hari-sambandhi-vastuni komalaḥ sādaraḥ svabhāvo yasyāḥ sā sukumāra-svabhāvā kaṭhina-citte’syā apraveśo’pi sūcitaḥ ||
sukumārauthe two [that make it] tender are — nom. dual — setting up a bahuvrīhi analysis
viṣaya-audāsye jāgarūkaḥ apithough wide awake in indifference toward sense-objects — fully alert to shun worldly enjoyments loc. — 'in the matter of…'; api = 'even though'
hari-sambandhi-vastuniyet toward anything connected with Hari loc. — 'in / toward…'
komalaḥ sādaraḥsoft and full of reverence nom. sg. — the two tender traits
svabhāvaḥ yasyāḥ sā sukumāra-svabhāvāshe whose nature is such is the one 'of tender nature' bahuvrīhi resolution — 'of whom this is the nature'
kaṭhina-citteinto a hard heart loc. — 'in / into…'
asyāḥ apraveśaḥ apiher non-entry too — that she does not enter nom. sg.; api = 'also'
sūcitaḥis hinted at [by the word 'tender'] past pass. part.
sukumārau — the two tender [traits]; viṣaya-audāsye jāgarūkaḥ api — though alert in indifference to sense-objects; hari-sambandhi-vastuni komalaḥ sādaraḥ — soft and reverent toward what pertains to Hari; svabhāvaḥ yasyāḥ sā sukumāra-svabhāvā — she of such a nature is 'tender-natured'; kaṭhina-citte asyāḥ apraveśaḥ api sūcitaḥ — that she does not enter a hard heart is also hinted.
Mukunda unpacks 'tender-natured' as a two-sided disposition. On one side, bhakti is wide awake and firm in staying indifferent to sense-pleasures — that is its alert, unyielding face. On the other side, toward anything connected with Hari it is soft and full of reverence — that is its tender face. Devotion with both these traits is 'tender by nature.' And Mukunda notes a further hint: because she is tender, she will not enter a hard heart. The word 'tender' quietly warns that a hardened heart shuts bhakti out.
The compound is a bahuvrīhi — 'she whose nature (svabhāva) is [thus].' Mukunda reads 'sukumāra' as covering two traits at once: firmness against sense-objects and softness toward the Lord; the single word 'tender' does double duty, and even carries the negative hint that a hard heart bars her entry.
Viśvanātha Cakravartī
s1avataranika
bhakti-praveśānantaraṁ tayoḥ karaṇe doṣam āha yad ubhe iti |
bhakti-praveśa-anantaraṁafter entry into devotion has taken place adverb — 'right after…'भक्ति में प्रवेश के अनन्तर
tayoḥ karaṇein the practicing of those two — of knowledge and renunciation loc. — 'in the case of doing…'उन दोनों को करने पर
doṣam āhahe states the fault acc. object + 3rd sg.दोष कहते हैं
yad ubhe itiin the verse 'yad ubhe' pratīka'यद् उभे' इस पद से
bhakti-praveśa-anantaraṁ — after one has entered devotion; tayoḥ karaṇe — in doing those two; doṣam āha — he states the fault; yad ubhe iti — the verse 'yad ubhe'.
bhakti-praveśa-anantaraṁ — भक्ति में प्रवेश के अनन्तर; tayoḥ karaṇe — उन दोनों को करने पर; doṣam āha — दोष कहते हैं; yad ubhe iti — 'यद् उभे' इस पद से।
Viśvanātha sets up the verse with a precise timing. His concern is what happens after a person has already entered devotion. If, even then, he keeps up knowledge and renunciation, there is a fault. To state that fault, Rūpa speaks 'yad ubhe.' Note the sharpness: the danger is practicing the two once bhakti has begun.
भक्ति में प्रवेश के अनन्तर उन दोनों को करने में जो दोष है, उसे (आचार्य) 'यद् उभे' इस श्लोक से कहते हैं।
s2gloss
kāṭhinya-hetutvaṁ ca nānā-vāda-nirasana-pūrvaka-tattva-vicārasya |
kāṭhinya-hetutvaṁ caand their being a cause of hardness nom. sg. topic; ca = 'moreover'और (उनका) कठोरता का हेतु होना
nānā-vāda-nirasana-pūrvaka-tattva-vicārasyabelongs to the inquiry into truth that works by first refuting the many rival doctrines gen. — 'of…' (jñāna)नाना वादों के खण्डनपूर्वक होने वाले तत्त्व-विचार का (अर्थात् ज्ञान का)
kāṭhinya-hetutvaṁ ca — and being a cause of hardness; nānā-vāda-nirasana-pūrvaka-tattva-vicārasya — of truth-inquiry that first refutes rival views.
kāṭhinya-hetutvaṁ ca — और (उनका) कठोरता का हेतु होना; nānā-vāda-nirasana-pūrvaka-tattva-vicārasya — नाना वादों के खण्डनपूर्वक तत्त्व-विचार (ज्ञान) का।
Viśvanātha spells out the first of the two, just as Jīva did. Their power to harden the heart belongs, first, to 'knowledge' — an inquiry into truth carried out by knocking down all the competing philosophies. That polemical work is dry, and dryness hardens.
और (उनका) कठोरता का हेतु होना नाना वादों के खण्डनपूर्वक किए जाने वाले तत्त्व-विचार (ज्ञान) का है।
s3gloss
evaṁ duḥkha-sahanābhyāsa-pūrvaka-vairāgyasya ca rukṣa-svarūpatvāt |
evaṁand in the same way 'likewise'इसी प्रकार
duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya cabelongs to renunciation that works by first practicing the endurance of pain gen. — 'of…' (vairāgya); ca joins the pairऔर दुःख सहने के अभ्यासपूर्वक होने वाले वैराग्य का
rukṣa-svarūpatvātbecause their very nature is dry abl. of cause — 'because…'रूखा स्वरूप होने के कारण
evaṁ — likewise; duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya ca — and of renunciation that first drills endurance of pain; rukṣa-svarūpatvāt — because their nature is dry.
evaṁ — इसी प्रकार; duḥkha-sahana-abhyāsa-pūrvaka-vairāgyasya ca — और दुःख सहने के अभ्यासपूर्वक वैराग्य का; rukṣa-svarūpatvāt — रूखा स्वरूप होने के कारण।
And the same holds for the second, 'renunciation' — a detachment built by first training oneself to endure pain. Both of them harden the heart for one reason: their very nature is dry. Viśvanātha closes the pair with the same cause Jīva gave.
इसी प्रकार दुःख सहने के अभ्यासपूर्वक होने वाले वैराग्य का भी (कठोरता का हेतु होना) — क्योंकि इन दोनों का स्वरूप रूखा है।
s4objection
tarhi jñāna-vairāgya-rūpa-sahāyaṁ vinā uttarottara-bhakti-praveśaḥ kathaṁ syāt ? tatrāha bhaktis tad-dhetur īriteti |
tarhithen — if that is so inferential particleतो फिर
jñāna-vairāgya-rūpa-sahāyaṁ vināwithout the help that takes the form of knowledge and renunciation vinā + acc. — 'without'; Viśvanātha names the helper outrightज्ञान और वैराग्यरूप सहायक के बिना
uttarottara-bhakti-praveśaḥentry into ever-higher devotion nom. sg. subjectउत्तरोत्तर भक्ति में प्रवेश
kathaṁ syāthow could it happen? optative questionकैसे होगा
tatra āhato that he replies 'on that point'उस पर कहते हैं
bhaktis tad-dhetur īritā itiwith the words 'bhaktis tad-dhetur īritā' — 'bhakti is declared its cause' pratīka'भक्तिस्तद्धेतुरीरिता' इस पद से
tarhi — then; jñāna-vairāgya-rūpa-sahāyaṁ vinā — without help in the form of knowledge and renunciation; uttarottara-bhakti-praveśaḥ kathaṁ syāt — how would entry into ever-higher devotion happen?; tatra āha — to that he says; bhaktis tad-dhetur īritā iti — 'bhakti is declared its cause'.
tarhi — तो फिर; jñāna-vairāgya-rūpa-sahāyaṁ vinā — ज्ञान-वैराग्यरूप सहायक के बिना; uttarottara-bhakti-praveśaḥ — उत्तरोत्तर भक्ति में प्रवेश; kathaṁ syāt — कैसे होगा; tatra āha — उस पर कहते हैं; bhaktis tad-dhetur īritā iti — 'भक्तिस्तद्धेतुरीरिता' इस पद से।
Viśvanātha raises the objection, spelling the helper out by name. If you drop the aid that comes as knowledge and renunciation, then how will you climb from one stage of devotion to the next? To answer, Rūpa says 'bhakti is declared its cause.'
तो फिर ज्ञान और वैराग्यरूप सहायक के बिना उत्तरोत्तर भक्ति में प्रवेश कैसे होगा? इस पर 'भक्तिस्तद्धेतुरीरिता' इस पद से कहते हैं।
s5reply
tasya praveśasya hetur bhaktir īritā |
tasya praveśasyaof that entry gen. — 'of…'उस प्रवेश का
hetuḥthe cause nom. sg. predicateहेतु
bhaktiḥis bhakti nom. sg. subjectभक्ति
īritāis declared past pass. part.कही गई है
tasya praveśasya — of that entry; hetuḥ — the cause; bhaktiḥ — is bhakti; īritā — is declared.
tasya praveśasya — उस प्रवेश का; hetuḥ — हेतु; bhaktiḥ — भक्ति; īritā — कही गई है।
The answer, stated plainly. The cause of that entry is bhakti, and this is what the verse declares. The means of progress is devotion itself.
उस प्रवेश का हेतु भक्ति ही कही गई है।
s6gloss
uttarottara-bhakti-praveśasya hetuḥ pūrva-pūrva-bhaktir evety arthaḥ |
uttarottara-bhakti-praveśasyaof entry into each successively higher stage of devotion gen. — 'of…'उत्तरोत्तर भक्ति-प्रवेश का
hetuḥthe cause nom. sg. predicateहेतु
pūrva-pūrva-bhaktiḥ evais precisely the earlier and earlier devotion — the preceding stage alone eva = 'alone, precisely'पूर्व-पूर्व की भक्ति ही
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
uttarottara-bhakti-praveśasya — of entry into ever-higher devotion; hetuḥ — the cause; pūrva-pūrva-bhaktiḥ eva — the earlier stage of devotion alone; iti arthaḥ — that is the meaning.
uttarottara-bhakti-praveśasya — उत्तरोत्तर भक्ति-प्रवेश का; hetuḥ — हेतु; pūrva-pūrva-bhaktiḥ eva — पूर्व-पूर्व की भक्ति ही; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha fixes the sense exactly as Jīva did — and against Mukunda's twenty-and-forty reading. What carries you into each higher stage of devotion is nothing but the immediately preceding stage of devotion. The earlier bhakti is the cause of the later. That is the meaning.
उत्तरोत्तर भक्ति में प्रवेश का हेतु पूर्व-पूर्व की भक्ति ही है — ऐसा अर्थ है।
s7objection
nanu bhaktir api tat-tad-āyāsa-sādhyatvāt kāṭhinya-hetuḥ syāt tatrāha sukumāreti |
nanubut surely — a fresh doubt particle opening an objectionयदि कहो
bhaktiḥ apieven bhakti itself api = 'even'भक्ति भी
tat-tad-āyāsa-sādhyatvātbecause it too is accomplished only through this and that exertion abl. of cause — 'because…'उन-उन परिश्रमों से सिद्ध होने के कारण
kāṭhinya-hetuḥ syātmight be a cause of hardness optative — the feared conclusionकठोरता का हेतु हो सकती है
tatra āhato that he replies 'on that point'उस पर कहते हैं
sukumāretiin the word 'sukumāra…' — 'tender' pratīka'सुकुमार' इस पद से
nanu — but surely; bhaktiḥ api — even bhakti; tat-tad-āyāsa-sādhyatvāt — because it is achieved by various exertions; kāṭhinya-hetuḥ syāt — might cause hardness; tatra āha — to that he says; sukumāra iti — 'tender…'.
nanu — यदि कहो; bhaktiḥ api — भक्ति भी; tat-tad-āyāsa-sādhyatvāt — उन-उन परिश्रमों से सिद्ध होने के कारण; kāṭhinya-hetuḥ syāt — कठोरता का हेतु हो सकती है; tatra āha — उस पर कहते हैं; sukumāreti — 'सुकुमार' इस पद से।
The next objection, same as before. Bhakti also takes exertion — this effort and that. So might it too harden the heart? To meet this, Rūpa uses the word 'sukumāra,' 'tender.'
यदि कहो कि भक्ति भी उन-उन परिश्रमों से सिद्ध होने के कारण कठोरता का हेतु हो सकती है, तो इस पर 'सुकुमार' इस पद से कहते हैं।
s8reply
śrī-bhagavan-madhura-rūpa-guṇādi-bhāvanā-mayatvād iti |
śrī-bhagavat-madhura-rūpa-guṇa-ādi-bhāvanā-mayatvātbecause it consists wholly of loving contemplation of the Lord's sweet form, qualities, and the rest abl. of cause — 'because…'श्रीभगवान् के मधुर रूप, गुण आदि की भावना से परिपूर्ण होने के कारण
itiso [runs the reason] quotative closingयह (कहकर)
śrī-bhagavat-madhura-rūpa-guṇa-ādi-bhāvanā-mayatvāt — because it is made of contemplating the Lord's sweet form and qualities; iti — thus.
śrī-bhagavat-madhura-rūpa-guṇa-ādi-bhāvanā-mayatvāt — श्रीभगवान् के मधुर रूप-गुण आदि की भावना से परिपूर्ण होने के कारण; iti — यह।
Viśvanātha gives the reason bhakti stays tender. It is made entirely of dwelling lovingly on the Lord's sweet form, His qualities, and the rest. Because its whole substance is that sweetness, its effort never turns dry — so it never hardens the heart the way knowledge and renunciation do.
क्योंकि वह श्रीभगवान् के मधुर रूप, गुण आदि की भावना से परिपूर्ण है (इसलिए वह सुकुमार स्वभाववाली है) — यह उत्तर है।
s9conclusion
tathā ca bhagavati nija-cittasya sārdratāṁ kartum icchunā bhaktir eva kāryeti bhāvaḥ |
tathā caand so 'accordingly'; ca = 'and'अतः
bhagavatitoward the Lord loc. — 'in / toward'भगवान् में
nija-cittasyaof one's own heart gen. — 'of…'अपने चित्त का
sārdratāṁ kartumin order to make it moist and tender infinitive of purpose — 'in order to…'आर्द्रता (कोमलता) उत्पन्न करने के लिए
icchunāby one who wishes instr. of agent — 'by…'इच्छा करने वाले के द्वारा
bhaktiḥ eva kāryāit is bhakti alone that must be practiced gerundive; eva = 'alone'भक्ति ही करनी चाहिए
iti bhāvaḥsuch is the purport closing formulaयह भाव है
tathā ca — and so; bhagavati — toward the Lord; nija-cittasya sārdratāṁ kartum — to make one's own heart moist; icchunā — by one who wishes; bhaktiḥ eva kāryā — bhakti alone should be done; iti bhāvaḥ — such is the purport.
tathā ca — अतः; bhagavati — भगवान् में; nija-cittasya — अपने चित्त का; sārdratāṁ kartum — आर्द्रता उत्पन्न करने के लिए; icchunā — इच्छा करने वाले के द्वारा; bhaktiḥ eva kāryā — भक्ति ही करनी चाहिए; iti bhāvaḥ — यह भाव है।
Viśvanātha's conclusion, matching Jīva's. Whoever wishes to make his own heart moist and tender toward the Lord must practice bhakti and bhakti alone — not the two dry disciplines. That is the purport.
अतः भगवान् में अपने चित्त की आर्द्रता (कोमलता) उत्पन्न करने की इच्छा रखने वाले को भक्ति ही करनी चाहिए — यह भाव है।
s10avataranika
yathoktaṁ prahlādena—
yathā uktaṁas has been said past pass. part.जैसा कहा गया है
prahlādenaby Prahlāda instr. of agent — 'by…'प्रह्लाद के द्वारा
yathā uktaṁ — as was said; prahlādena — by Prahlāda.
yathā uktaṁ — जैसा कहा गया है; prahlādena — प्रह्लाद के द्वारा।
Viśvanātha brings the same scriptural support. As Prahlāda has said, in the verses that follow.
जैसा प्रह्लाद ने कहा है—
s11citation
naite guṇā na guṇino mahad-ādayo ye sarve manaḥ-prabhṛtayaḥ saha-deva-martyāḥ | ādy-antavanta urugāya vidanti hi tvām evaṁ vimṛśya sudhiyo viramanti śabdāt ||
na ete guṇāḥneither these material qualities (the three guṇas) nom. pl.; na = negationन ये गुण
na guṇinaḥnor those who possess the qualities nom. pl.और न गुणवान् पुरुष
mahad-ādayaḥ yethe ones beginning with the mahat-tattva — the cosmic principles nom. pl. relativeजो महत्तत्त्व आदि हैं
sarve manaḥ-prabhṛtayaḥall of them starting with the mind nom. pl.मन आदि सब
saha-deva-martyāḥtogether with the gods and mortals nom. pl.देवताओं और मनुष्यों सहित
ādy-anta-vantaḥhaving a beginning and an end nom. pl. — they are finiteआदि और अन्त वाले (सीमित) हैं
urugāyaO widely-praised one (the Lord) vocativeहे उरुगाय (बहुकीर्ति भगवन्)
vidanti hi tvāmfor none of them can know You hi = 'for'; the point of the negationsआपको (कोई) नहीं जानते — यही सब निषेधों का तात्पर्य है
evaṁ vimṛśyahaving reflected in this way absolutive — 'once one weighs this'ऐसा विचार करके
su-dhiyaḥthe truly wise nom. pl. subjectबुद्धिमान् लोग
viramanti śabdātturn away from mere words — from empty verbal doctrine abl. — 'from…'शब्द (वेद-वाद के विवाद) से विरत हो जाते हैं
na ete guṇāḥ na guṇinaḥ — neither the qualities nor their possessors; mahad-ādayaḥ ye sarve manaḥ-prabhṛtayaḥ saha-deva-martyāḥ — all those from the mahat down through mind, with gods and mortals; ādy-anta-vantaḥ — being finite; urugāya — O much-praised Lord; hi tvām vidanti — [none of them] can know You; evaṁ vimṛśya — reflecting thus; su-dhiyaḥ — the wise; viramanti śabdāt — desist from mere words.
na ete guṇāḥ — न ये गुण; na guṇinaḥ — और न गुणवान्; mahad-ādayaḥ ye — जो महत्तत्त्व आदि हैं; sarve manaḥ-prabhṛtayaḥ — मन आदि सब; saha-deva-martyāḥ — देवताओं-मनुष्यों सहित; ādy-anta-vantaḥ — आदि-अन्त वाले हैं; urugāya — हे उरुगाय; vidanti hi tvām — आपको (कोई) नहीं जानते; evaṁ vimṛśya — ऐसा विचार करके; su-dhiyaḥ — बुद्धिमान् लोग; viramanti śabdāt — शब्द से विरत हो जाते हैं।
Prahlāda's first verse, cited again. Not the material qualities, not the beings made of them — not the mahat, not the mind and the rest, not gods or mortals — none can know You, since they all begin and end. Weighing this, the wise stop leaning on mere verbal knowledge. The verse shows that jñāna cannot reach the Lord.
न ये गुण, न गुणवान् पुरुष, न जो महत्तत्त्व आदि हैं, न मन आदि सब, न देवताओं और मनुष्यों सहित कोई — ये सब आदि-अन्त वाले (सीमित) हैं; हे उरुगाय, ये आपको नहीं जानते। ऐसा विचार करके बुद्धिमान् लोग शब्द (वेद-वाद के विवाद) से विरत हो जाते हैं।
Why cited: Adduced to show that dry philosophical knowledge (jñāna) cannot reach the Lord, so the wise turn from it.
क्यों उद्धृत: यह श्लोक इसलिए उद्धृत है कि रूखा दार्शनिक ज्ञान भगवान् तक नहीं पहुँच सकता, अतः बुद्धिमान् उससे विरत हो जाते हैं।
s12citation
tat te’rhattama namaḥ-stuti-karma-pūjāḥ karma-smṛtiś caraṇayoḥ śravaṇaṁ kathāyām | saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ bhaktiṁ janaḥ paramahaṁsa-gatau labheta ||
tattherefore conjunction drawing the conclusion from the previous verseइसलिए
teto You dativeआपके लिए
arhattamaO most worthy of worship vocative superlativeहे परम पूज्य
namaḥ-stuti-karma-pūjāḥbowing, praising, service, and worship nom. pl. — the acts listedनमस्कार, स्तुति, सेवाकर्म और पूजा
karma-smṛtiḥand remembering [Your] deeds nom. sg.कर्मों का स्मरण
caraṇayoḥ śravaṇaṁ kathāyāmand hearing about Your two feet in the sacred tellings loc. — 'in the narrations'चरणों का सेवन तथा कथाओं में श्रवण
saṁsevayāby wholehearted service instr. — 'by means of…'सम्यक् सेवा के द्वारा
tvayiunto You loc. — 'in / toward You'आप में
vinā itithe word 'without' — i.e. done without anything else quoting vinā, unpacked below in s16'विना' — ऐसा (कहकर)
ṣaḍ-aṅgayāby this six-limbed [devotion] instr. fem. — 'by the six-part practice'इस छह अंगों वाली (भक्ति) के द्वारा
kiṁ … na labhetawould a person not surely attain — a rhetorical 'of course he would' kim + optative = rhetorical questionक्या नहीं प्राप्त करेगा? (अवश्य करेगा)
bhaktiṁ janaḥdevotion — [would not] a person [attain] acc. object; nom. subjectभक्ति को मनुष्य
paramahaṁsa-gatauin You who are the goal of the topmost renunciants (paramahaṁsas) loc. — describing 'You'परमहंसों की गति स्वरूप (आप) में
tat — therefore; arhattama — O most worthy; te namaḥ-stuti-karma-pūjāḥ karma-smṛtiḥ caraṇayoḥ śravaṇaṁ kathāyām — bowing, praise, service, worship, remembering deeds, hearing of Your feet in the tellings; saṁsevayā tvayi vinā iti — with devoted service unto You, and 'without' [anything else]; ṣaḍ-aṅgayā — by this six-limbed devotion; kiṁ janaḥ bhaktiṁ na labheta — would not a person attain devotion; paramahaṁsa-gatau — in You, the goal of the paramahaṁsas?
tat — इसलिए; te — आपके लिए; arhattama — हे परम पूज्य; namaḥ-stuti-karma-pūjāḥ — नमस्कार, स्तुति, सेवाकर्म, पूजा; karma-smṛtiḥ — कर्मों का स्मरण; caraṇayoḥ śravaṇaṁ kathāyām — चरणों का सेवन, कथाओं में श्रवण; saṁsevayā — सम्यक् सेवा के द्वारा; tvayi — आप में; vinā iti — 'विना' ऐसा; ṣaḍ-aṅgayā — छह अंगों वाली भक्ति से; kiṁ … na labheta — क्या नहीं प्राप्त करेगा; bhaktiṁ janaḥ — भक्ति को मनुष्य; paramahaṁsa-gatau — परमहंसों की गति स्वरूप आप में।
Prahlāda's second verse, cited again. O most worthy of worship, by six acts — bowing, praising, serving, worshiping, remembering Your deeds, and hearing of Your feet in the sacred stories — all offered wholeheartedly to You and to nothing else, would a person not surely gain devotion to You, the goal of the greatest renunciants? The 'without' is the key: this six-limbed bhakti needs no outside help.
हे परम पूज्य, आपके लिए नमस्कार, स्तुति, सेवाकर्म, पूजा, कर्मों का स्मरण, चरणों का सेवन, कथाओं में श्रवण और आप में सम्यक् सेवा — इन छह अंगों वाली भक्ति से क्या मनुष्य परमहंसों की गति स्वरूप आप में भक्ति को नहीं प्राप्त करेगा? (अवश्य प्राप्त करेगा।)
Why cited: Adduced to show that a self-standing six-limbed bhakti, needing nothing else, is itself the means to attain the Lord.
क्यों उद्धृत: यह श्लोक इसलिए उद्धृत है कि छह अंगों वाली स्वतन्त्र भक्ति, जिसे किसी और की अपेक्षा नहीं, स्वयं ही भगवान् की प्राप्ति का साधन है।
s13gloss
atra karma paricaryā, karma-smṛtiḥ līlā-smaraṇaṁ |
atrahere — in Prahlāda's verse 'in this text'यहाँ (इस श्लोक में)
karma paricaryā'karma' means personal service, attending on the Lord gloss of the word karma'कर्म' का अर्थ परिचर्या (सेवा)
karma-smṛtiḥ līlā-smaraṇaṁ'karma-smṛti' means remembering the Lord's pastimes (līlā) gloss of the compound'कर्म-स्मृति' का अर्थ लीला-स्मरण
atra — here; karma — paricaryā (service); karma-smṛtiḥ — līlā-smaraṇaṁ (remembering the pastimes).
atra — यहाँ; karma paricaryā — 'कर्म' अर्थात् परिचर्या; karma-smṛtiḥ līlā-smaraṇaṁ — 'कर्म-स्मृति' अर्थात् लीला-स्मरण।
Viśvanātha glosses the same two words. In the verse, 'karma' means personal service, waiting on the Lord — not ritual action. And 'karma-smṛti' means bringing His pastimes to mind. Identical to Jīva's word-fix.
यहाँ 'कर्म' का अर्थ है परिचर्या (सेवा), और 'कर्म-स्मृति' का अर्थ है लीला-स्मरण।
s14gloss
caraṇayor iti bhakti-vyañjakam |
caraṇayoḥ itithe word 'of the two feet' pratīka — quoting caraṇayoḥ'चरणयोः' यह पद
bhakti-vyañjakamis what signals that all this is devotion — it flags the bhakti character nom. sg. — 'the indicator of bhakti'भक्ति का सूचक है
caraṇayoḥ iti — the word 'of the feet'; bhakti-vyañjakam — is the marker of devotion.
caraṇayoḥ iti — 'चरणयोः' यह पद; bhakti-vyañjakam — भक्ति का सूचक।
Viśvanātha notes, as Jīva did, that 'of Your two feet' is the tell-tale marking these acts as devotion — it directs them to the Lord and stamps them as bhakti.
'चरणयोः' यह पद भक्ति का सूचक है।
s15gloss
tac ca ṣaṭsv apy anvitam |
tat caand that [word 'of the feet'] ca = 'and'और वह
ṣaṭsu api anvitamis to be construed with all six [limbs] alike loc. pl.; api = 'even, all'छहों में अन्वित (लागू) होता है
tat ca — and it; ṣaṭsu api anvitam — is connected with all six.
tat ca — और वह; ṣaṭsu api anvitam — छहों में अन्वित होता है।
And that phrase 'of the feet' should be carried across all six limbs, not just the one beside it. So each of the six is 'of Your feet': service of the feet, remembrance of the feet, and so on. Viśvanātha splits into its own sentence what Jīva said in one breath.
और वह (भक्ति का सूचक) छहों (अंगों) में अन्वित होता है।
s16conclusion
tat tu saṁsevayā vineti vairāgyādikam api nādṛtam ||
tat tubut that [devotion] tu = 'and moreover / but'और तो (इसके अतिरिक्त)
saṁsevayā vinā itiby the words 'saṁsevayā vinā' — 'by service, without [anything else]' pratīka'संसेवया विना' इस पद से
vairāgyādikam apieven renunciation and the like nom. sg.; api = 'even'वैराग्य आदि भी
na ādṛtamis not honored — is set aside as not needed past pass. part. with naआदृत नहीं किया गया (अपेक्षित नहीं)
tat tu — but that; saṁsevayā vinā iti — by 'with service, without [else]'; vairāgyādikam api — even renunciation and the rest; na ādṛtam — is not accepted.
tat tu — और तो; saṁsevayā vinā iti — 'संसेवया विना' इस पद से; vairāgyādikam api — वैराग्य आदि भी; na ādṛtam — आदृत नहीं किया गया।
Viśvanātha closes on 'without,' as Jīva did. Prahlāda's six-limbed service is offered 'without' anything else. By that word, even renunciation and its kind are set aside as unneeded. Bhakti alone is honored as the means — which seals the verse's teaching that devotion stands on its own.
और 'संसेवया विना' (सम्यक् सेवा के बिना) इस पद से वैराग्य आदि का भी आदर नहीं किया गया — यह सूचित होता है।